Observations on the Mussulmauns of India | Page 8

remarks for the perusal of far distant friends) have passed by without a murmur or a sigh, at the height of the thermometer, or the length of a day during the season of hot winds, or of that humid heat which prevails throughout the periodical rains. Time flies quickly with useful employment in all places; in this exhausting climate every one has to seek amusement in their own resources, from sunrise to sunset, during which period there is no moving from home for, at least, eight months out of the twelve. I have not found any occupation so pleasant as talking to my friends, on paper, upon such subjects as may admit of the transfer for their acceptance--and may I not hope, for their gratification also?
The patriarchal manners are so often pictured to me, in many of the every-day occurrences exhibited in the several families I have been most acquainted with in India, that I seem to have gone back to that ancient period with my new-sought home and new friends. Here I find the master and mistress of a family receiving the utmost veneration from their slaves and domestics, whilst the latter are permitted to converse and give their opinions with a freedom (always respectful), that at the first view would lead a stranger to imagine there could be no great inequality of station between the persons conversing. The undeviating kindness to aged servants, no longer capable of rendering their accustomed services; the remarkable attention paid to the convenience and comfort of poor relatives, even to the most remote in consanguinity; the beamings of universal charity; the tenderness of parents; and the implicit obedience of children, are a few of those amiable traits of character from whence my allusions are drawn, and I will add, by which my respect has been commanded. In their reverential homage towards parents, and in affectionate solicitude for the happiness of those venerated authors of their existence, I consider them the most praiseworthy people existing.
On the spirit of philanthropy exhibited in their general charity, I may here remark, that they possess an injunction from their Lawgiver, 'to be universally charitable'.[1] This command is reverenced and obeyed by all who are his faithful followers. They are persuaded that almsgiving propitiates the favour of Heaven, consequently this belief is the inducing medium for clothing the naked, feeding the hungry, supporting the weak, consoling the afflicted, protecting the fatherless, sheltering the houseless traveller, and rendering the ear and the heart alive to the distresses of the poor in all situations. A good Mussulmaun never allows the voice to pass unheeded where the suppliant applies, 'In the name of God', or 'For the love of God'.
I have often been obliged to hear the Mussulmauns accused of an ostentatious display of their frequent acts of charity. It may be so in some instances; human nature has failings common to all complexions. Pride may sometimes open the purse of the affluent to the poor man's petition; but when the needy benefit by the rich, it is unjust to scrutinize the heart's motive, where the act itself alleviates the present sufferings of a fellow-creature.
Imposition is doubtless often practised with success by the indolent, who excite the good feelings of the wealthy by a tale of woe; the sin rests with him who begs unworthily, not with him who relieves the supposed distresses of his poorer neighbour. The very best of human beings will acknowledge they derive benefits from the bounty of their Maker, not because they are deserving, but that 'He is merciful'.
I shall have occasion to detail in my Letters some of the Mussulmaun observances, festivals, &c., which cannot be accomplished without feeding the poor; and, in justice to their general character, be it acknowledged, their liberality is not confined to those stated periods.
The Syaads[2] (Meers[3]) are descendants from Mahumud, the acknowledged Prophet and Lawgiver of the Mussulmauns; and, as might be expected, are peculiar objects of respect and favour amongst the true believers (as those who hold their faith are designated). 'The poor Syaad's family' are the first to be considered when the rich have determined on dispensing gifts in charity. The Syaads, however, are under peculiar restrictions as regards the nature of those gifts which they are permitted to accept. Money obtained by unlawful means, as forbidden in the Khoraun[4] (usury for instance[5]), is deemed polluted, and must neither be offered to, nor accepted by, these 'children of the Prophet'.
The Syaads are the Lords of Mussulmaun society, and every female born to them is a Lady (Begum[6]). Heralds' offices they have none, but genealogy is strictly kept in each Mussulmaun family, who can boast the high privilege of bearing the Prophet's blood in their veins. The children of both sexes are taught, from the time of their first